Leopold first discusses the conservation of natural resources in the southwestern United States in economic tenns, stressing, in particular, erosion and aridity. He then concludes his analysis with a discussion of the moral issues involved, developing his general position within the context of P. D. Ouspenky’s early philosophy of organism.

This book provides practical and research-based chapters that offer greater clarity about the particular kinds of teacher reflection that matter and avoids talking about teacher reflection generically, which implies that all kinds of reflection are of equal value.

Leopold first discusses the conservation of natural resources in the southwestern United States in economic tenns, stressing, in particular, erosion and aridity. He then concludes his analysis with a discussion of the moral issues involved, developing his general position within the context of P. D. Ouspenky’s early philosophy of organism.

We study combinatorial principles known as stick and club. Several variants of these principles and cardinal invariants connected to them are also considered. We introduce a new kind of side by-side product of partial orderings which we call pseudo-product. Using such products, we give several generic extensions where some of these principles hold together with ¬CH and Martin's axiom for countable p.o.-sets. An iterative version of the pseudo-product is used under an inaccessible cardinal to show the consistency of the club (...) principle for every stationary subset of limits of ω1 together with ¬CH and Martin's axiom for countable p.o.-sets. (shrink)

A permutation group G on a set A is ${\kappa }$ -homogeneous iff for all $X,Y\in \bigl [ {A} \bigr ]^ {\kappa } $ with $|A\setminus X|=|A\setminus Y|=|A|$ there is a $g\in G$ with $g[X]=Y$. G is ${\kappa }$ -transitive iff for any injective function f with $\operatorname {dom}(f)\cup \operatorname {ran}(f)\in \bigl [ {A} \bigr ]^ {\le {\kappa }} $ and $|A\setminus \operatorname {dom}(f)|=|A\setminus \operatorname {ran}(f)|=|A|$ there is a $g\in G$ with $f\subset g$.Giving a partial answer to a question of (...) P. M. Neumann [6] we show that there is an ${\omega }$ -homogeneous but not ${\omega }$ -transitive permutation group on a cardinal ${\lambda }$ provided (i) ${\lambda } {\omega }$ we give a method to construct large ${\kappa }$ -homogeneous, but not ${\kappa }$ -transitive permutation groups. Using this method we show that there exist ${\kappa }^+$ -homogeneous, but not ${\kappa }^+$ -transitive permutation groups on ${\kappa }^{+n}$ for each infinite cardinal ${\kappa }$ and natural number $n\ge 1$ provided $V=L$. (shrink)

Motivated by recent results and questions of Raghavan and Shelah, we present ZFC theorems on the bounding and various almost disjointness numbers, as well as on reaping and dominating families on uncountable, regular cardinals. We show that if $\kappa =\lambda ^+$ for some $\lambda \geq \omega $ and $\mathfrak {b}=\kappa ^+$ then $\mathfrak {a}_e=\mathfrak {a}_p=\kappa ^+$. If, additionally, $2^{<\lambda }=\lambda $ then $\mathfrak {a}_g=\kappa ^+$ as well. Furthermore, we prove a variety of new bounds for $\mathfrak {d}$ in terms of (...) $\mathfrak {r}$, including $\mathfrak {d}\leq \mathfrak {r}_\sigma \leq \operatorname {\mathrm {cf}}]^\omega )$, and $\mathfrak {d}\leq \mathfrak {r}$ whenever $\mathfrak {r}<\mathfrak {b}^{+\kappa }$ or $\operatorname {\mathrm {cf}})\leq \kappa $ holds. (shrink)

This paper describes an interdisciplinary course on the philosophy of human nature that centers on the famous 1924 kidnapping-ransom-murder case involving Leopold and Loeb. After recounting the details of the “perfect crime” of Leopold and Loeb, the course is structured around five units: (i) free will/determinism, (ii) the debate between retributivists and therapeutic approaches to punishment, (iii) the morality of the death penalty, (iv) Nietzsche’s critique of Christianity and “slave moralities”, and (v) homosexuality. In addition to being truly (...) interdisciplinary, the course promotes the critical evaluation of a variety of non-philosophical (films, novels, plays, courtroom transcripts) works and shows how philosophy can play a role in making sense of the “real world”. (shrink)

The following results are proved: In a model obtained by adding ℵ 2 Cohen reals , there is always a c.c.c. complete Boolean algebra without the weak Freese-Nation property. Modulo the consistency strength of a supercompact cardinal , the existence of a c.c.c. complete Boolean algebra without the weak Freese-Nation property is consistent with GCH. If a weak form of □ μ and cof =μ + hold for each μ >cf= ω , then the weak Freese-Nation property of 〈 P (...) ,⊆〉 is equivalent to the weak Freese-Nation property of any of C or R for uncountable κ . Modulo the consistency of ↠ , it is consistent with GCH that C does not have the weak Freese-Nation property and hence the assertion in does not hold , and also that adding ℵ ω Cohen reals destroys the weak Freese-Nation property of 〈 P , ⊆ 〉 . These results solve all of the problems except Problem 1 in S. Fuchino, L. Soukup, Fundament. Math. 154 159–176, and some other problems posed by Geschke. (shrink)

From early sage philosophers to Leopold Senghor of Senegal and Steve Biko of South Africa, African thinking has challenged the way we think. As we enter a new millenium, the perspectives provided in this volume offer wise and refreshing alternatives to problems of self and society, culture, aesthetics, metaphysics and religion. Out of Africa always something new, and in these pages contemporary problems of cross-cultural cognition and post-coloniality are not only addressed, but also enacted. The reader witnesses the collision (...) and the coalescence of cultures in the writings of philosophers from Africa. (shrink)

Leopold Kronecker (1823–1891) was a German mathematician who worked on number theory and algebra. He is considered a pre-intuitionist, being only close to intuitionism because he rejected Cantor’s Set Theory. He was, in fact, more radical than the intuitionists. Unlike Poincaré, for example, Kronecker didn’t accept the transfinite numbers as valid mathematical entities.

Over and over, philosophers have claimed that environmental holism in general, and Leopold's Land Ethic in particular, ought to be rejected on the basis that it has fascistic implications. I argue that the land Ethic is not tantamount to environmental fascism because Leopold's moral theory accounts for the moral standing of the individual as well as "the land," a holistic ethic better protects and defends the individual in the long-run, and the term "fascism" is misapplied in this case.

A detailed analysis of Leopold Ranke’s blending of universal values with factual data in the writing of scientific history, especially helpful in explaining Ranke’s intellectual development, and showing that Ranke’s famous claim to portray what actually happened was much more than an unqualified commitment to factual history. The author suggests that, despite the formidable reputation of Ranke in giving to his discipline a new direction and a new role for history in culture, his was not any startling discovery of (...) the new, as much as an unprecedented way of combining notions and contexts. Ranke is seen as a complex character, committed to factuality, objectivity, the uniqueness of historical forms, the analysis of states as "ideas of God" representing collective destinies, but even more concerned with the connectedness of history in its universality and individuality. Ranke, though involved in epistemological questions, was wary of philosophy. He saw in the term "philosophy of history" a devious invention of philosophers for the enslavement of history. He was certainly wrong in his early appraisal of philosophy as "always negating." Yet for the general, abstract, and universal, Ranke developed a progressive sympathy in the important process of historical understanding, and in his later years he saw philosophy as more than the Fichtean romanticism which seemed so far removed from objectivity. He sided with his friends Schelling and Schleiermacher against Hegel at the University of Berlin. (shrink)

Environmental theorists, seeking the origin of Western exploitative attitudes toward nature, have directed their attacks against 'humanism'. This essay argues that such criticisms are misplaced. Humanism has much closer affinities to environmentalism than the latter' s advocates believe. As early as the Renaissance, and certainly by the late eighteenth century, humanists were developing historically-conscious, hermeneutically-grounded modes of understanding, rather than the abstract, mathematical models of nature often associated with them. In its twentieth-century versions humanism also shares much of the mistrust (...) of consumerism, instrumental reason, and 'worldlessness' that marks environmentalist literature. Nevertheless, humanism is indeed committed to the principle that human beings are and ought to be free, and opposes theoretical approaches that suppress freedom. Reconciling humanism and environmentalism thus involves two steps: resisting the former's tendency to treat nature and freedom as metaphysical polarities, and drawing environmental theory away from flirtation with deterministic, biologistic worldviews. The essay concludes by suggesting Aldo Leopold's A Sand County Almanac as the paradigm case of environmental thought with roots in humanist approaches. (shrink)

Janna Thompson dismisses environmental ethics primarily because it does not meet her criteria for ethics: consistency, non-vacuity, and decidability. In place of a more expansive environmental ethic, she proposes to limit moral considerability to beings with a “point of view.” I contend, first, that a point-of-view centered ethic is unacceptable not only because it fails to meet the tests of her own and other criteria,but also because it is precisely the type of ethic that has contributed to our current environmental (...) dilemmas. Second, I argue that the holistic, ecocentric land ethic of Aldo Leopold, as developed by J. Baird Callicott, an environmental ethic that Thompson never considers, nicely meets Thompson’s criteria for acceptable ethics, and may indeed be the cure for our environmental woes. (shrink)

The Great New Wilderness Debate is an expansive, wide-ranging collection that addresses the pivotal environmental issues of the modern era. This eclectic volume on the varied constructions of “wilderness” reveals the recent controversies that surround those conceptions, and the gulf between those who argue for wilderness "preservation" and those who argue for "wise use." J. Baird Callicott and Michael P. Nelson have selected thirty-nine essays that provide historical context, range broadly across the issues, and set forth the positions of the (...) debate. Beginning with such well-known authors as Ralph Waldo Emerson, Henry David Thoreau, John Muir, and Aldo Leopold, the collection moves forward to the contemporary debate and presents seminal works by a number of the most distinguished scholars in environmental history and environmental philosophy. The Great New Wilderness Debate also includes essays by conservation biologists, cultural geographers, environmental activists, and contemporary writers on the environment. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 265-267 [Access article in PDF] Book Review Community, Violence, and Peace: Aldo Leopold, Mohandas K. Gandhi, Martin Luther King Jr., and Gautama the Buddha in the Twenty-First Century Community, Violence, and Peace: Aldo Leopold, Mohandas K. Gandhi, Martin Luther King Jr., and Gautama the Buddha in the Twenty-First Century. By A. L. Herman. Albany: State University of New York Press, 1998. xi + (...) 245 pp. At first glance, this title might seem a bit over the edge: how could an author intelligently juxtapose such diverse thinkers as an ecological scientist, two advocates of human rights, and an ancient religious founder? For the most part, the author succeeds in demonstrating that the twenty-first century requires a definition of community that includes environmental, social, and spiritual concerns. In a format particularly [End Page 265] helpful for undergraduate teaching, he carefully rehearses at the end of each section three central questions: how does this thinker contribute to our understanding of community? Does his approach lead to the diminishment of violence? Does it facilitate peace?For the first quarter of the book, Herman explores various aspects of community. Drawing from Erich Fromm, Socrates, and Aldous Huxley, he demonstrates that out of enlightened self-interest, all people seek peace for themselves. He is careful to point out, however, that the Socratic virtues of wisdom, courage, self-control, and justice, which arise from within, are far superior to the uniformity of the World State as described in Huxley's Brave New World, which leaves nothing uncontrolled by the external authorities. Both lead to nonviolence and peace, but the World State can fall prey to what Fromm terms cultural insanity.Supplementing his discussion of Aldo Leopold with references to the work of Rachel Carson and J. Baird Callicott, Herman emphasizes that ideas of community peace must be informed by holistic structures of nature, particularly as articulated in Leopold's Sand County Almanac. However, he also warns that if the welfare of the biotic community takes precedence over all other concerns, then society could fall into a state of ecofascism.Herman's chapter on Mahatma Gandhi ably summarizes the life and works of this great political reformer, with particular focus on his formative years in South Africa. Influenced by John Ruskin and Leo Tolstoy, Gandhi developed the concept of the "Ashramic community," a means of collective, intentional living designed to effect social change. After describing the Phoenix Settlement (1904, Johannesburg), the Sabarmati Ashram (1915, Ahmedabad), and Sevagram Ashram (1933, Wardha), Herman presents a fifteen-page play script based on the Asian travel diaries of Professor George P. Conger, chair of philosophy at the University of Minnesota from 1937-1953. Conger spent two months at Gandhi's ashram in Wardha, India, in 1933, and in the play called "Salt," his students take up issues including the ill treatment of Jews in Germany, the definition of nonviolence, and emphasized, as does Gandhi, the necessity for self-transformation to achieve personal and community peace.Martin Luther King Jr. inspired by the example of Mahatma Gandhi, employed nonviolent techniques to bring about the many successes of the American Civil Rights Movement. Herman provides a brief biography of Martin Luther King Jr., quotes several of his pivotal sermons, and emphasizes the notion of beloved community as critical to King's thinking. He writes that "in King's interpretation of agape, it is your being loved that gives you value; and it is your selflessly loving others that gives them value and makes the beloved community possible" (p. 138). According to King, fear and racial discrimination prevent one from entering into the beloved community. By changing laws, and, more importantly, changing the hearts of individual people, a more peaceful community can be built.The least successful chapter of this book discusses Gautama Buddha and the "karmic community." Rather than focusing directly on Buddhist theories of Karma, Herman engages in a long discussion of the Bhagavad Gita, an important Hindu text, as a foil to explain Buddhist theories... (shrink)

En 1975, Michelle Perrot s’interrogeait : « Refuser à la femme sa nature criminelle, n’est-ce pas encore une façon de la nier? ». Cette citation, rappelée en introduction (p. 5) puis en conclusion (p. 323), illustre bien la voie adoptée par Adrien Dubois. Le propos de cet ouvrage, en effet, est moins la violence faite aux femmes que celle qu’elles exercent. Il s’inscrit donc dans un champ historiographique très neuf. Des publications récentes ont montré combien les premières études féministe...

This paper is a twenty-five year retrospective on the development of environmental consciousness in the US The Clean Air Act is taken as proxy for companion measures in water and other areas of the environment, and the emphasis on "efficiency" and "market compatibility" is noted with a mixture of caution and hope. The work of an eminent pragmatic ethicist, Ado Leopard, is re-visited. From the pages of A Sand County Almanac, his notion that right and wrong, good and bad, be (...) assessed in terms of the tendency to produce or preserve "the integrity, beauty, and stability of the biotic community" is explicitly adopted. Leopold''s ethical consciousness raises a question: what reasons do we have to believe that an efficient, booming economy can be made compatible with a finite natural system? Are there boundaries that the economy must respect, or can we "out run" those limits with our technology and expertise? (shrink)

Let denote the class of all cardinal sequences of length α associated with compact scattered spaces. Also put If λ is a cardinal and α λ1>>λn−1 and ordinals α0,…,αn−1 such that α=α0++αn−1 and where each .The proofs are based on constructions of universal locally compact scattered spaces.

The idea that biological diversity enhances ecological stability has inspired a huge body of scientific research, from the 1950's and before to the 2000's and beyond. It has also played an important role in environmental ethics, e.g., in Leopold's land ethic. In his view, biodiversity is essential for "a food chain aimed to harmonize the wild and the tame in the joint interest of stability, productivity, and beauty." (1949, p. 199) Then, as now, potential links between diversity and stability (...) helped to whet the impetus for conservation. (shrink)

Traditionally, analytic philosophers writing on aesthetics have given short shrift to nature. The last thirty years, however, have seen a steady growth of interest in this area. The essays and books now available cover central philosophical issues concerning the nature of the aesthetic and the existence of norms for aesthetic judgement. They also intersect with important issues in environmental philosophy. More recent contributions have opened up new topics, such as the relationship between natural sound and music, the beauty of animals, (...) and the aesthetics of gardens. Using these materials, it is now easy to include a module on the aesthetics of nature as one part of an introductory course on aesthetics, or even to design an entire upper-level undergraduate or graduate seminar around the topic. Author Recommends: Don Mannison, 'Comments Stimulated by Reinhardt's Remarks: A Prolegomenon to a Human Chauvinistic Aesthetic'. Environmental Philosophy. Eds. Don Mannison, Michael McRobbie, and Richard Routley (Canberra: Australian National University, 1980), 212–16. Readers coming fresh to contemporary debates may find the lack of attention to natural beauty in twentieth-century philosophy somewhat puzzling. This paper, which defends the view that nature cannot be aesthetically appreciated as such, presents this attitude in a particularly pure form. Ronald Hepburn, 'Contemporary Aesthetics and the Neglect of Natural Beauty'. British Analytical Philosophy. Eds. Bernard Williams and Alan Montefiore (London: Routledge and Kegan Paul, 1966), 285–310. Reprinted in The Aesthetics of Natural Environments. Eds. Allen Carlson and Arnold Berleant (Peterborough, Ontario: Broadview Press, 2004). This seminal essay marks the beginning of contemporary discussion of the aesthetics of nature. Many of its ideas and themes continue to reverberate in contemporary debates. Allen Carlson, Aesthetics and the Environment: The Appreciation of Nature, Art and Architecture (London: Routledge, 2000). This volume is a collection of Carlson's influential essays on environmental aesthetics. Chapters 4 and 5, 'Appreciation and the Natural Environment' and 'Nature, Aesthetic Judgment, and Objectivity', set the agenda for much subsequent discussion in the aesthetics of nature. Chapter 6, 'Nature and Positive Aesthetics', develops and defends the controversial idea that nature, unlike art, is always aesthetically good. Arnold Berleant, 'The Aesthetics of Art and Nature'. Landscape, Natural Beauty and the Arts. Eds. Salim Kemal and Ivan Gaskell (Cambridge: Cambridge University Press, 1993), 228–43. Reprinted in The Aesthetics of Natural Environments. Eds. Allen Carlson and Arnold Berleant (Peterborough, Ontario: Broadview Press, 2004). In this paper, Berleant presents his influential idea of an 'engaged aesthetics' for nature. Yuriko Saito, 'The Aesthetics of Unscenic Nature'. Journal of Aesthetics and Art Criticism 56 (1998): 101–11. This article develops Saito's idea that ethical considerations play a critical role in the aesthetics of nature, and presents a novel argument for Positive Aesthetics for nature. Malcolm Budd, The Aesthetic Appreciation of Nature: Essays on the Aesthetics of Nature (Oxford: Oxford University Press, 2002). This book collects Budd's papers on the aesthetics of nature, which contain important criticisms of Carlson's natural environmental model and the notion of Positive Aesthetics for nature. Noël Carroll, 'On Being Moved by Nature: Between Religion and Natural History'. Landscape, Natural Beauty and the Arts. Eds. Salim Kemal and Ivan Gaskell (Cambridge: Cambridge University Press, 1993), 244–66. Reprinted in The Aesthetics of Natural Environments. Eds. Allen Carlson and Arnold Berleant (Peterborough, Ontario: Broadview Press, 2004). This paper argues for the importance of aesthetic appreciation that emphasizes emotional responses to nature. A philosophically sophisticated and influential treatment by a leading aesthetician. Ned Hettinger, 'Allen Carlson's Environmental Aesthetics and Protection of the Environment'. Environmental Ethics 27 (2005): 57–76. In this essay, an environmental philosopher gives careful and thorough consideration to the place of aesthetic considerations in environmental protection, focusing on Carlson's work. John Andrew Fisher, 'What the Hills are Alive With: In Defense of the Sounds of Nature'. Journal of Aesthetics and Art Criticism 56 (1998): 167–79. Reprinted in The Aesthetics of Natural Environments. Eds. Allen Carlson and Arnold Berleant (Peterborough, Ontario: Broadview Press, 2004). Most discussions of nature aesthetics focus on visual experiences; this essay is the first philosophical study of the aesthetics of natural sounds. A nuanced and original paper. Allen Carlson and Arnold Berleant. 'Introduction: The Aesthetics of Nature'. The Aesthetics of Natural Environments. Eds. Allen Carlson and Arnold Berleant (Peterborough, Ontario: Broadview Press, 2004), 11–42. A comprehensive review of the literature, this essay contains the best available bibliography on the subject. Online Materials: http://plato.stanford.edu/entries/environmental-aesthetics/ Environmental Aesthetics: Allen Carlson's entry in the Stanford Encyclopedia of Philosophy. http://www.aesthetics-online.org/articles/index.php?articles_id=17 Teaching Environmental Aesthetics: Allen Carlson's article on the American Society for Aesthetics Web site. http://www.uqtr.uquebec.ca/AE/Vol_6/ Volume 6 of AE: Canadian Aesthetics Journal /Revue canadienne d'esthetique: Papers by Thomas Heyd and Ira Newman on Allen Carlson's book Aesthetics and the Environment, along with a response from Carlson. http://www.contempaesthetics.org/newvolume/pages/article.php?articleID=400 Paradoxes and Puzzles: Appreciating Gardens and Urban Nature: An essay by Stephanie Ross in the online journal Contemporary Aesthetics. Sample Syllabus for a three-week module in an undergraduate aesthetics course: This three week module can easily be adapted to fit shorter available class time or reduced reading expectations for students. A lighter two-week module, for instance, would drop the Hepburn reading and do either the Carroll essay or the Saito essay, but not both. Note that all readings for this module are reprinted in Allen Carlson and Arnold Berleant (eds.), The Aesthetics of Natural Environments (Peterborough, Ontario: Broadview Press, 2004). Week 1: Introduction Reading: Ronald Hepburn, 'Contemporary Aesthetics and the Neglect of Natural Beauty'. British Analytical Philosophy. Eds. Bernard Williams and Alan Montefiore (London: Routledge and Kegan Paul, 1966), 285–310. Discussion of Hepburn's essay will allow the instructor to bring out the distinctive issues and themes of the aesthetics of nature. Week 2: Objectivity or Subjectivity? Readings: Allen Carlson, 'Appreciation and the Natural Environment'. Journal of Aesthetics and Art Criticism 37 (1979): 267–76. Arnold Berleant, 'The Aesthetics of Art and Nature'. Landscape, Natural Beauty and the Arts. Eds. Salim Kemal and Ivan Gaskell (Cambridge: Cambridge University Press, 1993), 228–43. This section covers two very different approaches to thinking about the aesthetic appreciation of nature. Consideration of these provides an opportunity for students to reflect on nature's relationship to art, and on the character of aesthetic experience itself. Week 3: Pluralistic Approaches Readings: Yuriko Saito, 'Appreciating Nature on its Own Terms'. Environmental Ethics 20 (1998): 135–49. Noël Carroll, 'On Being Moved by Nature: Between Religion and Natural History'. Landscape, Natural Beauty and the Arts. Eds. Salim Kemal and Ivan Gaskell (Cambridge: Cambridge University Press, 1993), 244–66. This section considers approaches that are motivated by perceived limitations of the two approaches mentioned above. In discussing these, students will focus on the significance, for the aesthetics of nature, of emotion and also of broader ethical considerations. Sample Syllabus for an upper-level undergraduate or graduate seminar: Books on Syllabus: Glenn Parsons, Aesthetics and Nature [AN] (London: Continuum Press, forthcoming November 2008). Allen Carlson, Aesthetics and the Environment: The Appreciation of Nature, Art and Architecture [AE] (London: Routledge, 2000). Allen Carlson and Arnold Berleant (eds.), The Aesthetics of Natural Environments [ANE] (Peterborough, Ontario: Broadview Press, 2004). Week 1: Introduction Parsons, AN, ch. 1. Allen Carlson, 'Environmental Aesthetics'. The Routledge Companion to Aesthetics. Eds. Berys Gaut and Dominic Lopes (London: Routledge, 2001), 423–36. Don Mannison, 'Comments Stimulated by Reinhardt's Remarks: A Prolegomenon to a Human Chauvinistic Aesthetic'. Environmental Philosophy. Eds. Don Mannison, Michael McRobbie, and Richard Routley (Canberra: Australian National University, 1980), 212–16. Ronald Hepburn, 'Contemporary Aesthetics and the Neglect of Natural Beauty'. British Analytical Philosophy. Eds. Bernard Williams and Alan Montefiore (London: Routledge and Kegan Paul, 1966), 285–310. Reprinted in ANE. Week 2: Imagination Parsons, AN, ch. 2. Thomas Heyd, 'Aesthetic Appreciation and the Many Stories About Nature'. British Journal of Aesthetics 41 (2001): 125–37. Reprinted in ANE. Emily Brady, 'Imagination and the Aesthetic Appreciation of Nature'. Journal of Aesthetics and Art Criticism 56 (1998): 139–47. Reprinted in ANE. Marcia Eaton, 'Fact and Fiction in the Aesthetic Appreciation of Nature'. Journal of Aesthetics and Art Criticism 56 (1998): 149–56. Reprinted in ANE. Week 3: Formalism Parsons, AN, ch. 3. Carlson, 'Formal Qualities and the Natural Environment', AE, ch. 3. Allen Carlson, 'On the Possibility of Quantifying Scenic Beauty'. Landscape Planning 4 (1977): 131–72. Ira Newman, 'Reflections on Allen Carlson's Aesthetics and the Environment'. AE: Canadian Aesthetics Journal /Revue canadienne d'esthetique 6 (2001) http://www.uqtr.uquebec.ca/AE/Vol_6/Carlson/newman.html>. Nick Zangwill, 'Formal Natural Beauty'. Proceedings of the Aristotelian Society 21 (2001): 209–24. Week 4: Science and Nature Aesthetics Parsons, AN, ch. 4. Aldo Leopold, 'Country'. A Sand County Almanac, with Essays on Conservation from Round River (New York, NY: Ballantine Books, 1966), 177–80. Carlson, 'Appreciation and the Natural Environment', AE, ch. 4. Carlson, 'Nature, Aesthetic Judgment, and Objectivity', AE, ch. 5. Glenn Parsons, 'The Aesthetics of Nature'. Philosophy Compass 2 (2007): 358–72. Week 5: Positive Aesthetics Carlson, 'Nature and Positive Aesthetics', AE, ch. 6. Eugene Hargrove, Foundations of Environmental Ethics (Denton, TX: Environmental Ethics Books, 1996), ch. 6. Yuriko Saito, 'The Aesthetics of Unscenic Nature'. Journal of Aesthetics and Art Criticism 56 (1998): 101–11. Malcolm Budd, 'The Aesthetics of Nature'. Proceedings of the Aristotelian Society 100 (2000): 137–57. Glenn Parsons, 'Nature Appreciation, Science and Positive Aesthetics'. British Journal of Aesthetics 42 (2002): 279–95. Week 6: Animals Edmund Burke, A Philosophical Enquiry into the Origin of our Ideas of the Sublime and Beautiful. Ed. James T. Boulton (Notre Dame, IN: University of Notre Dame Press, 1968 [1757]), Pt. III, sec. VI. Holmes Rolston III, 'Beauty and the Beast: Aesthetic Experience of Wildlife'. Valuing Wildlife: Economic and Social Perspectives. Eds. Daniel J. Decker and Gary R. Goff (Boulder, CO: Westview Press, 1987), 187–96. Glenn Parsons, 'The Aesthetic Value of Animals'. Environmental Ethics 27 (2007): 151–69. Week 7: Pluralism Parsons, AN, ch. 5. Noël Carroll, 'On Being Moved by Nature: Between Religion and Natural History'. Landscape, Natural Beauty and the Arts. Eds. Salim Kemal and Ivan Gaskell (Cambridge: Cambridge University Press, 1993), 244–66. Reprinted in ANE. Yuriko Saito, 'Appreciating Nature on its Own Terms'. Environmental Ethics 20 (1998): 135–49. Reprinted in ANE. Ronald Hepburn, 'Nature Humanized: Nature Respected'. Environmental Values 7 (1998): 267–79. Ronald Hepburn, 'Trivial and Serious in Aesthetic Appreciation of Nature'. Landscape, Natural Beauty and the Arts. Eds. Salim Kemal and Ivan Gaskell (Cambridge: Cambridge University Press, 1993), 65–80. Glenn Parsons and Allen Carlson, 'New Formalism and the Aesthetic Appreciation of Nature'. Journal of Aesthetics and Art Criticism 62 (2004): 363–76. Week 8: Engagement Parsons, AN, ch. 6. Arnold Berleant, 'The Aesthetics of Art and Nature'. Landscape, Natural Beauty and the Arts. Eds. Salim Kemal and Ivan Gaskell (Cambridge: Cambridge University Press, 1993), 228–43. Reprinted in ANE. Cheryl Foster, 'The Narrative and the Ambient in Environmental Aesthetics'. Journal of Aesthetics and Art Criticism 56 (1998): 127–37. Reprinted in ANE. Allen Carlson, 'Aesthetics and Engagement'. British Journal of Aesthetics 33 (1993): 220–27. Week 9: The Sublime Immanuel Kant, Critique of the Power of Judgment. Trans. P. Guyer and E. Matthews (Cambridge University Press, 2000 [1790]). Excerpts from sections 23–9. Edmund Burke, A Philosophical Enquiry into the Origin of our Ideas of the Sublime and Beautiful. Ed. James T. Boulton (Notre Dame, IN: University of Notre Dame Press, 1968 [1757]). Excerpts from Pt. II, sections 1–8. Ronald Hepburn, 'The Concept of the Sublime: Has it any Relevance for Philosophy Today?'. Dialectics and Humanism 15 (1988): 137–55. Stan Godlovitch, 'Icebreakers: Environmentalism and Natural Aesthetics'. Journal of Applied Philosophy 11 (1994): 15–30. Reprinted in ANE. Malcolm Budd, 'Delight in the Natural World: Kant on the Aesthetic Appreciation of Nature. Part I: The Sublime in Nature'. British Journal of Aesthetics 38 (1998): 233–50. Week 10: Aesthetic Preservation Parsons, AN, ch. 7. Janna Thompson, 'Aesthetics and the Value of Nature'. Environmental Ethics 17 (1995): 291–305. Holmes Rolston III, 'From Beauty to Duty: Aesthetics of Nature and Environmental Ethics'. Environment and the Arts: Perspectives on Environmental Aesthetics. Ed. Arnold Berleant (Aldershot, UK: Ashgate, 2002), 127–41. Ned Hettinger, 'Allen Carlson's Environmental Aesthetics and Protection of the Environment'. Environmental Ethics 27 (2005): 57–76. Keekok Lee, 'Beauty for Ever?'. Environmental Values 4 (1995): 213–25. Week 11: Gardens Parsons, AN, ch. 8. Mara Miller, The Garden as an Art (Albany, NY: State University of New York Press, 1993), ch. 1. Mara Miller, 'Gardens as Works of Art: The Problem of Uniqueness'. British Journal of Aesthetics 26 (1986): 252–6. Stephanie Ross, What Gardens Mean (Chicago, IL: University of Chicago Press, 1998), chs. 1, 7. Tom Leddy, 'Gardens in an Expanded Field'. British Journal of Aesthetics 28 (1988): 327–40. David Cooper, 'In Praise of Gardens'. British Journal of Aesthetics 43 (2003): 101–13. Week 12: Art in Nature Parsons, AN, ch. 9. Carlson, 'Is Environmental Art an Aesthetic Affront to Nature?', AE, ch. 10. Sheila Lintott, 'Ethically Evaluating Land Art: Is It Worth It?'. Ethics, Place & Environment 10 (2007): 263–77. Emily Brady, 'Aesthetic Regard for Nature in Environmental and Land Art'. Ethics, Place & Environment 10 (2007): 287–300. Focus Questions1. Are there any important differences between the aesthetic appreciation of art and the aesthetic appreciation of nature? If so, what are they?2. Is preserving nature for its aesthetic value a coherent idea?3. What is the ugliest natural thing or place you can think of? How might proponents of Positive Aesthetics for nature deal with your example?4. Does the concept of the sublime have any significance for our contemporary experience of nature? If it does, what relation does it bear to our aesthetic appreciation of nature?5. Watch Rivers and Tides (2001), the documentary film about the British environmental artist Andy Goldsworthy. Ethically speaking, how do you think we ought to regard his art-making? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:167 THE HUME LITERATURE FOR 1982 The Hume literature from 1925 to 1976 has been thoroughly covered in my book Fifty Years of Hume Scholarship: A Bibliographical Guide (Edinburgh University Press, 1978; £9.50), which also lists the main earlier writings on Hume. Publications of the years 1977 to 1981 were listed in Hume Studies in previous Novembers. What follows here will bring the record up to the end of (...) 1982. Readers are invited to inform me of any omissions, and to send me offprints of their own articles and reviews. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography, with addenda consisting of items omitted through ignorance in previous years. References to recently-appearing reviews (of books from earlier lists) are given at the end. The following abbreviations of journal titles are used here: APQAmerican Philosophical Quarterly JHIJournal of the History of Ideas JHPJournal of the History of Philosophy JPJournal of Philosophy PASProceedings of the Aristotelian Society PBPhilosophical Books PQPhilosophical Quarterly PRPhilosophical Review RIPRevue Internationale de Philosophie RMReview of Metaphysics TLSTimes Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British Standard (no. 4148). 168 AIKEN, H. D. 'The Originality of Hume's Theory of Obligation', Phil. & Phenomenol. Res. 42, 374-83. BADIA CABRERA, M. A. 'Milagro, testimonio y verdad. El significado de la crítica de Hume', Dialogos (Puerto Rico) 17, 37-52. BAIER, A. 'Hume's Account of our Absurd Passions', JP_ 79, 643-51. [652] BARON, M. 'Hume's Noble Lie: An Account of his Artificial Virtues', Can. J. Phil. 12, 539-55. BERRY, CJ. Hume, Hegel and Human Nature, pt. 2 (55124 ). The Hague, etc. [Hume Studies 9 (1983) 200-3] BERRY, CJ. 'Hume on Rationality in History and Social Life', History & Theory 21, 234-47. BUNZL, M. 'Humean Counterfactuals', JHP 20, 171-7. CALLICOTT, J. B. 'Hume's Is/Ought Dichotomy and the Relation of Ecology to Leopold's Land Ethic', Environmental Ethics 4, 163-74. CAPALDI, N., KING, J. & LIVINGSTON, D. 'The Hume Literature of the 1970s', Philosophical Topics 12, no. 3, 167-92. COLWELL, G.G. 'On Defining Away the Miraculous', Philosophy 57, 327-37. DAVIES, B. An Introduction to the Philosophy of Religion, 52-9 and 108-18. Oxford. DEL BARCO COLLAZOS, J. L. 'Evidencia y verdad en la epistemologia de Hume', Anuario filosófico 15, 175-84. DEL BARCO COLLAZOS, J. L. 'La teoría de la impresión en Hume', Anuario filosofico 15, 85-112. DRAPER, T. 'Hume and Madison: The Secrets of Federalist Paper No. 10', Encounter 58, (Feb.) 34-47. FARR, J. 'Humean Explanations in the Moral Sciences', Inquiry 25, 57-80. FERN, R. L. 'Hume's Critique of Miracles: An Irrelevant Triumph', Relig. Studies 18, 337-54. FITZPATRICK, J. 'Lonergan and Hume [I-IV: various aspects]', New Blackfriars 63, 122-30, 219-28, 275-86, 364-72. 169 FLAGE, D.E. 'Relative Ideas Revisited: A Reply to Thomas', Hume Studies 8, 158-71. FLAGE, D.E. 'Hume's Dualism', Nous 16, 527-41. FLEW, A. 'Another Idea of Necessary Connection', Philosophy 57, 487-94. FLEW, A. '"Hume on Space and Geometry": One Reservation ', Hume Studies 8, 62-5. [66-9] FORBES, D. 'Natural Law and the Scottish Enlightenment', in R. H. Campbell & A. S. Skinner, The Origins and Nature of the Scottish Enlightenment, 186204. Edinburgh. FORCE, J. E. 'Hume and Johnson on Prophecy and Miracles: Historical Context', JH_I 43, 463-75. FRIEMAN, J. 'Boswell Confronts Hume: An Encounter with the Great Infidel', Free Inquiry 2, 22-5. GALGAN, G.J. The Logic of Modernity, 118-36 ('Hume: The Breakdown of Certitude'). New York S London. HALL, R. 'The Hume Literature for 1981', Hume Studies 8, 172-7. HALLER, R. Urteile und Ereignisse, 76-85 ('Humes Analyse'). Munich. HAUSMAN, A. 'It Ain't Necessity, So... (with Apologies to George Gershwin)', Hume Studies 8, 87-101. HILL, E. 'Hume and the Delightful Tragedy Problem', Philosophy 57, 319-26. HOERSTER, N. 'David Hume', in N. Hoerster, Klassiker des philosophischen Denkens, vol. 2, 7-46. Munich. JONES, G. E. 'Vindication, Hume and Induction', Can. J. Phil. 12, 119-29. JONES, P. 'Laughter', PAS... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Ecological Ethics: An IntroductionDavid Keller (bio)Patrick Curry, Ecological Ethics: An Introduction. Malden, Massachusetts: Polity Press, 2007, 173pages.Were I in Bath having drinks with Patrick Curry, we would have much to agree about. Explaining his choice of title of his book, Ecological Ethics, he rightly points out that the more common descriptor "environmental ethics" presupposes a dualism between human beings and the nonhuman environment—an assumption which is itself anthropocentric (...) (p. 4). For philosophers interested in studying the human/ nonhuman dynamic, the legitimacy of anthropocentrism is itself an open question. Because the word 'ecology' treats humans, as biota, as integral parts of ecological systems, the phrase "ecological ethics" is less presumptuous and hence more accurate. The word 'ecological' also has the benefit of conveying the message that the subject is notgoing to involve extending moral considerability from humans out into the "environment." Instead, ecological systems as the locus of value provide the starting point for the elaboration of ethics (p. 2). For Curry, as for Leopold (1960) and Callicott (1989), "ecological community" is coextensive with the ethical community.To correlate the ethical community with the biotic community within the rubric of "ecological ethics" is nothing novel. Curry's claim that "there is something ancient about an ecological ethic" (p. 7) got me thinking: [End Page 153]prior to Abrahamic monotheism and Greek rationalism, ancient peoples, particularly nomadic hunter-gatherers, probably considered themselves as integral parts of what encompassed them, moving with herds, in concert with meteorological and seasonal changes, seeing themselves as one amongst other living beings. They probably did not see themselves apart from the "environment" as we have learned to do. Then with the advent of agriculture, linear furrows and controlled inundations must have fostered an addictive sense of security from flood and famine. Later, the innovations of industrial civilization further distanced us from the caprice of nature's wild vicissitudes. Yet that comfort comes at the expense of lost awareness of our responsibilities as bioticcitizens. Therefore, Curry says, following Sylvan (1973), we need a new ecological ethic since traditional Western morality "is no longer up to the job" (ibid.).Curry remarks that ethics, cast in this light, is not something "optional," something to be addressed after one's belly is full, debts settled, and lodging secured. Rather, ethics cuts directly to the core of human action, of all human activity (p. 5)—a claim reminiscent of Socrates' exhortation to Thrasymachus that it is no small matter that they are discussing, nothing of less importance than the right way to live one's life (Plato 2005, p. 603).Over the first sips of ale, I would praise him for giving his book a simple and straightforward structure that makes a challenging subject accessible, especially to students. After laying down the groundwork of basic concepts in moral philosophy (chapter 3)—objectivism versus relativism, the problem of the is/ought gap, religious morality and environmental philosophy (domination, stewardship, and managerialism), and virtue and rule-based ethics (chapter 4)—Curry addresses axiology (chapter 5). Are humans the sole locus of value (anthropocentrism), or are there other entities worthy of some sort of moral consideration who themselves do not carry the burden of moral responsibility (zoocentrism, biocentrism, ecocentrism)? Curry answers the latter in the affirmative, arguing that ontological interconnectedness of humans with other living beings within ecological systems discloses that something greater than humanity is the locus of value (p. 46).The most useful part of the book for my students out in Utah would be the middle chapters (6–8) in which Curry casts degrees of nonanthropocentrism [End Page 154]in shades of green. These shades range from light green or "shallow" anthropocentric ethics such Bookchin's Social Ecology (p. 50), Hardin's Lifeboat Ethics (pp. 52–54), and mainstream environmentalism (p. 51), through medium green ethics based on the extension of traditional human-oriented moral philosophy to nonhumans such as Singer's Animal Liberation (pp. 56–59), Regan's Animal Rights (pp. 59–60), and Taylor's Biocentrism (pp. 60–62). Curry proceeds to the dark green ethics of ecocentrism, such as Land Ethics (pp. 65–68), the Gaia Hypothesis (pp. 68–71... (shrink)

This essay explores Augustine philosophical conception of miracles in the context of a longstanding debate on the status of miracles expressed primarily in the De Genesi ad Litteram and De Trinitate. Over a half century ago P. D. Vooght remarked that Augustine “had opened up some profound and subtle views on the problem of miracles.” Dissatisfied with De Vooght’s conclusions, John Mourant and Leopold Tanganagba subsequently offered interpretations of their own on Augustine’s conception of miracles. Because Augustine’s conception of (...) miracles is complex, unsystematic, and open to further consideration, it deserves additional scrutiny as no satisfactory answer has yet been found. I begin the essay by briefly examining the significance of Augustine’s definition of a miracle in De utiltate credendi. This definition functions as a starting point for an exploration of the doctrine of seminal reasons and its relation to divine and natural causality. The difficulty of understanding Augustine’s philosophy of miracles against this background calis to mind four possible interpretations of miracles found in De Vooght’s article. These interpretations in turn provide the focal point for providing a new assessment of Augustine’s philosophy of miracles in the final section of the essay. (shrink)

Advocates have sought to prove that underdetermination obtains because all theories have empirical equivalents. But algorithms for generating empirical equivalents simply exchange underdetermination for familiar philosophical chestnuts, while the few convincing examples of empirical equivalents will not support the desired sweeping conclusions. Nonetheless, underdetermination does not depend on empirical equivalents: our warrant for current theories is equally undermined by presently unconceived alternatives as well-confirmed merely by the existing evidence, so long as this transient predicament recurs for each theory and body (...) of evidence we consider. The historical record supports the claim that this recurrent, transient underdetermination predicament is our own. (shrink)

The purpose of this study is to examine the relationship between the corporate social performance of an organization and three variables: the size of the organization, the financial performance of the organization, and the environmental performance of the organization. By empirically testing data from 1987 to 1992, the results of the study show that a firm's corporate social performance is indeed impacted by the size of the firm, the level of profitability of the firm, and the amount of pollution emissions (...) released by the firm. (shrink)

It is fortunate for my purposes that English has the two words ‘almighty’ and ‘omnipotent’, and that apart from any stipulation by me the words have rather different associations and suggestions. ‘Almighty’ is the familiar word that comes in the creeds of the Church; ‘omnipotent’ is at home rather in formal theological discussions and controversies, e.g. about miracles and about the problem of evil. ‘Almighty’ derives by way of Latin ‘omnipotens’ from the Greek word ‘pantokratōr’; and both this Greek word, (...) like the more classical ‘pankratēs’, and ‘almighty’ itself suggest God's having power over all things. On the other hand the English word ‘omnipotent’ would ordinarily be taken to imply ability to do everything; the Latin word ‘omnipotens’ also predominantly has this meaning in Scholastic writers, even though in origin it is a Latinization of ‘pantocratōr’. So there already is a tendency to distinguish the two words; and in this paper I shall make the distinction a strict one. I shall use the word ‘almighty’ to express God's power over all things, and I shall take ‘omnipotence’ to mean ability to do everything. (shrink)

By the time of his death in 2006, Sir Peter Strawson was regarded as one of the world's most distinguished philosophers. Unavailable for many years,_ Scepticism and Naturalism_ is a profound reflection on two classic philosophical problems by a philosopher at the pinnacle of his career. Based on his acclaimed Woodbridge lectures delivered at Columbia University in 1983, Strawson begins with a discussion of scepticism, which he defines as questioning the adequacy of our grounds for holding various beliefs. He then (...) draws deftly on Hume and Wittgenstein to argue that we must distinguish between 'hard', scientific naturalism; or 'soft', humanistic naturalism. In the remaining chapters the author takes up several issues in which sceptical doubts play an important role, in particular the nature of transcendental arguments and including the objectivity of moral philosophy, the mental and the physical, and the existence of abstract entities. _Scepticism and Naturalism_ is essential reading for those seeking an introduction to the work of one of the twentieth century’s most important and original philosophers. This reissue includes a substantial new foreword by Quassim Cassam and a fascinating intellectual autobiography by Strawson, which together form an excellent introduction to his life and work. (shrink)

This fourth and final volume of the monumental commentary on Wittgenstein's _Philosophical Investigations_ covers pp 428-693 of the book. Like the previous volumes, it consists of philosophical essays and exegesis.

Throughout the twentieth century calls to modernize natural history motivated a range of responses. It was unclear how research in natural history museums would participate in the significant technological and conceptual changes that were occurring in the life sciences. By the 1960s, the Museum of Vertebrate Zoology at the University of California, Berkeley, was among the few university-based natural history museums that were able to maintain their specimen collections and support active research. The MVZ therefore provides a window to the (...) modernization of natural history. This paper concentrates on the directorial transitions that occurred at the MVZ between 1965 and 1971. During this period, the MVZ had four directors: Alden H. Miller (Director 1940–1965), an ornithologist; Aldo Starker Leopold (Acting Director 1965–1966), a conservationist and wildlife biologist; Oliver P. Pearson (Director 1966–1971), a physiologist and mammalogist; and David B. Wake (Director 1971–1998), a morphologist, developmental biologist, and herpetologist. The paper explores how a diversity of overlapping modernization strategies, including hiring new faculty, building infrastructure to study live animals, establishing new kinds of collections, and building modern laboratories combined to maintain collections at the MVZ’s core. The paper examines the tensions between the different modernization strategies to inform an analysis of how and why some changes were institutionalized while others were short-lived. By exploring the modernization of collections-based research, this paper emphasizes the importance of collections in the transformation of the life sciences. (shrink)

First published in 1987. Routledge is an imprint of Taylor & Francis, an informa company.